Rabbi Neusner imagines the opportunity to live in Jesus' day and age and to enage in conversation with him. Neusner makes it very clear to his readers that he would not become a follower of the Nazarean rabbi, because he finds several problems with the content of Jesus's teachings. Here are some examples:
Jesus' teaching is not addressed to the "eternal Israel" but to "you", a selected few who will follow him rather than the Torah: "The message of Torah always concerns the eternal Israel. The message of Jesus Christ always concerns those who follow him." (p. 103).
Jesus' emphasis is on intimate, secluded, individualistic prayer rather than public, collective (i.e., family and community), liturgical prayer: "the individual in search of salvation, the private person in quest of God." (p. 96)
Jesus' teaching undermines the primacy of the family in the social order: to follow Jesus entails abandoning home and family.
Jesus' focus is on himself, NOT on the Torah (when Jesus says: "whoever loves his father and mother more than him, is not worthy of being his disciple," it is a stumbling block: only God can ask that!!!). So, we have a shift from Torah to Jesus, as if the Ten Commandments and the Law were not enough.
Jesus' emphasis on "be perfect", salvation, freedom from sin and atonement vs. "be holy" of the Torah (sanctification of daily life, separation of sacred from profane).
Jesus' emphasis on kingdom to come vs. "here and now".
According to Neusner, it's what Jesus did NOT talk about that is disturbing, namely the importance of Torah or God's revelation on Sinai. Neusner argues that it is important to both keep rites AND inner morality, instead of privileging the latter at the expense of the former. It seems that Jesus dispensed with the rituals prescribed by the Torah: "To Jesus all that matters is obedience to the moral and ethical teachings of the Torah." (p. 137).
In conclusion, Jesus abolished some of the dots and iotas of the Torah (Mt 15:10, 17-20) despite his protestation that he did not come to abolish it.
Despite of his criticisms, Neusner remains one of the few Jewish scholars to take Christianity seriously and to converse with it.